Titus, Timothy, Sosthenes, and other companions. During
the three months he remained in that city he probably wrote his Epistle
to the Galatians and his Epistle to the Romans,--the latter the most
profound of all his writings, setting forth the sum and substance of his
theology, in which the great doctrine of justification by faith is
severely elaborated. The whole epistle is a war on pagan philosophy, the
insufficiency of good works without faith,--the lever by which in later
times Wyclif, Huss, Luther, Calvin, Knox, and Saint Cyran overthrew a
pharisaic system of outward righteousness. In the Epistle to the
Galatians Paul speaks with unusual boldness and earnestness, severely
rebuking them for their departure from the truth, and reiterating with
dogmatic ardor the inutility of circumcision as of the Law abrogated by
Christ, with whom, in the liberty which he proclaimed, there is neither
Jew nor Greek, neither bond nor free, neither male nor female, but all
are one in Him. And Paul reminds them,--a bitter pill to the Jews,--that
this is taught in the promise made to Abraham four hundred and fifty
years before the Law was declared by Moses, by which promise all races
and tribes and people are to be blessed to remotest generations. This
epistle not only breathes the largest Christian liberty,--the equality
of all men before God,--but it asserts, as in the Epistle to the Romans,
with terrible distinctness, that salvation is by faith in Christ and not
by deeds of the Law, which is only a schoolmaster to prepare the way for
the ascendency of Jesus.

I need not dwell on these two great epistles, which embody the substance
of the Pauline theology received by the Church for eighteen hundred
years, and which can never be abrogated so long as Paul is regarded as
an authority in Christian doctrine.

I return to a brief notice of Paul's last visit to Jerusalem, which was
made against the expostulations of his friends and disciples in Ephesus,
who gathered around him weeping, knowing well that they never would see
his face again. But he was inflexible in his resolution, declaring that
he had no fear of chains, and was ready to die at Jerusalem for the
name of Jesus. Why he should have persisted in his resolution, so full
of danger; why he should again have thrown himself into the hands of his
bitterest enemies, thirsty for his blood,--we do not know, for he had no
new truth to declare. But the brethren were forced to yield to his